We covered a general survey of Paul’s Pastoral Epistles (1 Timothy, 2 Timothy, and Titus) in Lesson 1 of 1 Timothy. For that reason, we won’t cover that specific information but delve directly into 2 Timothy.
Introduction
Author: The Apostle Paul (2 Timothy 1:1).
Paul’s Situation and Date of Letter
When Paul wrote 2 Timothy, he was clearly in captivity (2 Timothy 1:16, 2:9, and 4:16). Paul was in Rome, for we are told that Onesiphoros had earlier visited him when he was “in chains” (2 Timothy 1:16). Paul also was in the thick of a legal proceeding, of which the first hearing had already taken place (2 Timothy 4:16).
Although detained, Paul could still receive guests (2 Timothy 1:16 and 4:21), study and receive correspondence (2 Timothy 4:13), and send instructions to others (2 Timothy 4:12). This best describes being under house arrest, although the situation Paul describes in 2 Timothy seems more severe that what we find in Acts 28.
It’s not, however, only Paul’s description that leads us to think this is another house arrest later than what Luke described in Acts 28. Eusebius, in his Church History, wrote that Paul was released after this first imprisonment but was incarcerated again in Rome a few years later and martyred under Emperor Nero. This was around 67-68 AD (see Eusebius’ Church History, chapter, paragraph 22).
Timothy’s Situation
In 67-68 AD, when Paul wrote his second letter to “Overseer” Timothy, we still find the situation in Ephesus to be grim. In 1 Timothy, Paul commanded Timothy to do much to teach and correct the congregation at Ephesus. Either the congregation did not respond well to what Timothy was charged to do, or Timothy failed to do what Paul commanded him (or a combination of the two in various degrees).
In the four to five years that have passed since 1 Timothy, churchly life in Ephesus was still poor. We find are named opponents (2 Timothy 4:14) and named defectors (2 Timothy 1:15, 2:17-18, 3:1-5, and 4:3-4).
We even find that Timothy may have been be part of the problem. He needed a boost in pastoral courage. Timothy had been brought to tears (2 Timothy 1:4), and we find Paul warning him about cowardice and shame (2 Timothy 1:6-8). Paul also urged Timothy to suffer if he needed to (2 Timothy 1:8) and fulfill his ministry (2 Timothy 4:5).
Literary Genres
Like in Titus and 1 Timothy, Paul used rhetorical devices, such as enthymemes (where he left a premise or conclusion unstated), paradigms (a typical example of something), and comparisons. Where 2 Timothy differed was that Paul developed more full-fledged arguments. We can infer from this that the situation in Ephesus—and with Timothy—warranted a stronger, more fully developed letter.
Outline
2 Timothy
Opening Address and Greeting
Read 2 Timothy 1:1
- By whose will does Paul write Timothy?
- What are the implications for Timothy that Paul write to him because God willed him to do so?
Excursus: Promise of Life in Christ Jesus
Paul writing to Timothy was more than simply following God’s will. Paul also wrote to Timothy based on the promise of life found in Christ Jesus. Without that promise of life, writing to Timothy wouldn’t matter. So, we first look into what Paul meant by “promise.”
Promise: Greek, epagellia, a pledge or vow that what was said will come to completion.
The Old Testament rarely used “promise.” The Hebrew Masoretic Text used davar, which is the word for “word,” linking the idea of when it promised something to the speaking of it. The Greek-language Old Testament, the Septuagint, used eipein (say) or lalein (speak) when it did convey the idea of a promise, again linking what was promised to the speaking of it.
We do, however, find two uses of epagellia in the Septuagint: Psalm 56:8 and 2 Maccabees 2:18. Psalm 56:8 has God bringing King David’s tears to Himself, according to His “promise” (MT: book). 2 Maccabees 2:18 says that God “has saved His people… as He promised through the Law” (Exodus 19:5-6: “You will be my possession… a kingdom of priests and a holy nation”).
Thus, when we see the word “promise,” we should first think that God is the one doing the promising, primarily through what He says. And the New Testament confirms that: Except for Acts 23:21, every use of “promise” refers to God.
So, what does God the Father (the same God who willed Paul to write to Timothy) promise? He promised “life.” As Paul wrote in 1 Timothy 4:8, that was a “promise for the present life and also for the life to come.” This life that God promises is both now and not yet.
Paul also states that this life is “in” Christ Jesus. What He doesn’t say is how someone is brought in to the life that he has in Christ Jesus. The how of that “life” is in the word “promise.”
Acts 2:33 [Peter preached to the crowd on Pentecost]: “So then, since He [Jesus] has been exalted to the right hand of God, He has received the promise of the Holy Spirit from the Father, and has poured out what you both see and hear.”
Galatians 3:13-14: Christ has redeemed us from the curse of the Law… This happened so that the blessing of Abraham would come to the Gentiles in Christ Jesus, so that we could receive the promise of the Spirit through faith.
The Holy Spirit brings to someone the life that he has in Christ Jesus.
Thus, we find that Paul’s greeting is profoundly Trinitarian, even without specifically mentioning the Holy Spirit. Paul writes to Timothy by the will of God the Father based on the promise [brought about by the Holy Spirit] of the life that someone has in Christ Jesus. Without all three persons of the Holy Trinity, someone does not have that “life.” This life begins now and comes to its fulfillment on the Last Day.
———-
Read 2 Timothy 1:2
- Discuss the relationship among “grace, mercy, and peace.”
- Discuss the New Testament writers’ lack of mentioning the Holy Spirit in their apostolic greetings.
Of the 20 apostolic greetings in the New Testament, only two mention the Holy Spirit: Peter in 1 Peter and John in Revelation. However, since the Holy Spirit inspired the Scriptures (2 Timothy 3:16, 2 Peter 1:21), it makes perfect sense that the Holy Spirit would not call attention to Himself when not needed.
Paul’s Thanksgiving for Timothy
Read 2 Timothy 1:3
“whom I serve”: The word the ESV translates as “serve” is latreuo in the Greek, which is the generic word for “worship.” In secular Greek culture, a common meaning of latreuo was that of a religious duty, which is how Euripides (an ancient playwright, 480 – 406 BC) and Philo (Greek speaking Jewish philosopher, 25 BC – 50 AD) used it.
However, the Septuagint largely used latreuo to describe Israel’s worship of God. Thus, it is best to see Paul’s use of latreuo first as “worship,” unless something in the context points us to another meaning, such as “service.” For we see Paul use latreuo as worship when referring to false worship (Romans 1:25), worshiping by the Spirit of God (Philippians 3:3), and even his worship in the Son in his spirit (Romans 1:9).
- In this verse, Paul said that his “ancestors” worshiped God. But differentiating Christians from those who still wanted to be righteous by the Law, Paul said, “We… worship by the Spirit of God.” What is the difference before and after Jesus?
Read 2 Timothy 1:4
1 Timothy 1, verses 3-5, is one verse in the Greek. In Paul’s worship of God, he has an unceasing remembrance [noun] of Timothy in his prayers, remembering [participle] Timothy’s tears. The cause of Timothy’s tears are why Paul was praying for him, which was unceasing and which Paul was remembering. This ongoing state of Paul’s prayers for Timothy reflects Paul’s understanding of Timothy’s situation, which Paul understood to be ongoing.
- If so, what does this say about what Timothy was experiencing as he served as pastor at Ephesus?
Read 2 Timothy 1:5
- What does Paul remind Timothy of?
- Why does that matter?
Next week, Paul will segue from faith in Christ something more specific.
